1)

(a)Our Mishnah now discusses the preparation of the Chavitei Kohen Gadol and the other Menachos. The Chavitei Kohen Gadol are kneaded, shaped and baked - in the Azarah.

(b)These preparations also override Shabbos, whereas The grinding and sifting - do not ...

(c)... because, as Rebbi Akiva said - Whatever can be performed before Shabbos does not override Shabbos, and whatever cannot, does.

(d)Our Mishnah rules that preparations of Menachos that are performed inside the Azarah - require a K'li; whereas those that are performed outside - do not.

(e)Based on this principle, the kneading and shaping of the Chavitin take place inside the Azarah. The kneading and shaping of the Menachos on the other hand, take place outside, since they do not require a K'li Shareis, as does the Minchas Chavitin. This is because they can be performed by a Zar, who will sometimes take the K'li outside the Azarah to measure his Minchah, whereas the Minchas Chavitin is performed exclusively by the Kohen Gadol (see also Tosfos Yom-Tov).

2)

(a)The Tana goes on to discuss the shape of the Sh'tei ha'Lechem and the Lechem ha'Panim. The Sh'tei ha'Lechem measure seven by four Tefachim. The K'ranos - pieces of dough that the Kohanim stick to the two upper ends of each loaf are four Etzba'os (finger-breadths) wide.

(b)The Lechem ha'Panim measure ten by five Tefachim, and its K'ranos are - seven Etzba'os wide.

(c)When Rebbi Yehudah gives a Si'man 'Zedad' and 'Yehaz' - he is referring to the dimensions of the Sh'tei ha'Lechem and the Lechem ha'Panim, respectively (in acronym form [seven, four and four, and ten, five and seven).

3)

(a)According to Rebbi Yehudah - five Tefachim always make an Amah.

(b)The Lechem ha'Panim are arranged on the Shulchan - the length of the loaves lying across the width of the Shulchan.

(c)Even though the loaf is initially ten Tefachim long, it nevertheless fits across the Shulchan (that is five Tefachim wide) - after the Kohanim folds two two and a half Tefach vertical walls, one at either end of each loaf.

4)

(a)According to Rebbi Meir - six Tefachim make an Amah.

(b)Consequently, the Shulchan measures twelve by six Tefachim. The dimensions of the Lechem ha'Panim however - remain the same as according to Rebbi Yehudah.

(c)Rebbi Meir argues with Rebbi Yehudah regarding the dimensions of the Shulchan, but not with regard to those of the Lechem ha'Panim - because their dispute is confined to the measurements of the Keilim (but not to those of the other accessories of the Beis-Hamikdah [see Sugya at the end of 97a]).

(d)According to him, the Kohanim fold - two Tefachim at each end of the loaf.

5)

(a)The other difference between Rebbi Meir and Rebbi Yehudah is that - according to Rebbi Meir, two Tefachim space divide between the two rows of Lechem ha'Panim, whereas, according to Rebbi Yehudah, they are placed flush one next to the other.

(b)That space, according to ...

1. ... Rebbi Meir - is to allow air to pass between the two rows of loaves (to prevent them from becoming moldy).

2. ... Aba Shaul (in addition to that of Rebbi Meir) - is in order to place the two Bazichei Levonah there.

(c)Aba Shaul counters the Kashya from the Pasuk "Venasata al ha'Ma'areches Levonah Zakah", (implying that the Levonah should be placed on top of the loaves, as we explained earlier), and not next to them - by quoting the Pasuk in Bamidbar "ve'alav Mateh Menasheh", where "alav" clearly means 'next to', and not 'on top of'; likewise here.

6)

(a)We have already partially discussed the S'nifin and the Kanim.

1. Two S'nifin support each row of Lechem ha'Panim - one on either side of the Shulchan.

2. Fourteen Kanim are needed for each row.

(b)The golden Kanim are shaped - like spliced half-canes.

(c)When the Tana describes the S'nifin as Mefutzalos me'Rosheihen, he means that - each S'nif contains fourteen grooves from end to end (see Rashash) to hold the fourteen Kanim.

7)

(a)The Kohanim remove the Kanim from between the Lechem ha'Panim, and place them across the Shulchan (see Tosfos Yom-Tov) on Friday afternoon - because they are Muktzah, and can neither be arranged on the Shulchan to support the new loaves, nor removed from the old ones.

(b)Finally, the Tana states that - all the Keilim in the Beis-Hamikdash (the Shulchanos) are placed lengthways along its length.

(c)Rebbi learns from the Pasuk in Yechezkel comparing the Minchah to the Asham and the Chatas that - just as the latter two require a K'li bi'Fenim, so too does the former.

(d)We know that the Pasuk is speaking about inside the Azarah, because it writes "Levilti Hotzi el ha'Chatzer ha'Chitzonah", and that the Asham and the Chatas there require Keilim - because it writes " ... asher Yevashlu Sham ha'Kohanim es ha'Asham ... ", and cooking requires a K'li.

8)

(a)Rebbi Yochanan observes that according to Rebbi Yehudah, the Shulchan sanctifies fifteen Tefachim above its own level. He arrives at that figure - because it is the sum total of six times two and a half Tefachim (the height of the vertical walls of each loaf).

(b)According to Rebbi Meir, it sanctifies - twelve (six times two) Tefachim above its own level.

(c)The ramifications of Rebbi Yochanan's statements - concern something that is fit to become Kadosh that is held between twelve and fifteen Tefachim above the Shulchan. According to Rebbi Yehudah - it will become sanctified; according to Rebbi Meir - it will not.

9)

(a)Rebbi Yochanan ignores the added space of the six rows of Kanim - because they are embedded in the Lechem and therefore take up no space.

(b)The problem with this is that - if that is so, the whole point of the Kanim (to allow air to get to the loaves, to prevent them from becoming moldy), will be lost, rendering them redundant.

(c)We answer that the Kanim are only partially embedded in the loaves, leaving a slight gap between one loaf and the other. And the reason that Rebbi Yochanan does not include the spaces of the Kanim that protrudes above the loaves is - because they do not add up to a full Tefach.

(d)According to Rebbi Yehudah, who holds that the Bazichei Levonah are placed on the Lechem ha'Panim, Rebbi Yochanan does not include the depth of the Bazichin - because the Bazichin do not sit on top of the top loaves, but are placed inside them.

10)

(a)The previous Kashya appears meaningless - since the Bazichin are not sanctified by the Shulchan anyway.

(b)Neither does Rebbi Yochanan include the K'ranos - since they are not vertical attachments (like the K'ranos of the Mizbe'ach), but are affixed to the loaves horizontally (adding nothing to the height above the Shulchan that is sanctified).

(c)Initially, we explain that Rebbi Yochanan does not include the Misgeres (the Tefach-high frame that surrounded the Shulchan), because it is placed lower down on the Shulchan. We nevertheless reconcile Rebbi Yochanan even with those who maintain that it is situated above the Shulchan's surface - by placing the Misgeres outside the Shulchan, whereas the loaves are placed on the Shulchan within the Misgeres.

(d)Parkudei Havah Mefark'da means that - the Misgeres leans slightly outwards, leaving space for the Lechem ha'Panim to fit on the Shulchan.

11)

(a)Rebbi Yossi in a Beraisa states that the Misgeres, which he maintains protrudes above the Shulchan - dispenses with the need for the S'nifin (see Tosfos DH 'Misgarto').

(b)According to the Rabbanan, the Misgeres is placed below the surface of the Shulchan - in which case the Shulchan rests on it (see also Rabeinu Gershom).

12)

(a)A Tivla ha'Mis'hapeches is - a flat surface that can be used on either side with ease (because it has no rim that impedes its use).

(b)Given that a. the Misgeres is situated below the surface of the Shulchan, and b. the Shulchan is subject to Tum'ah, we can learn from it - that a Tivla ha'Mis'hapeches is subject to Tum'ah.

(c)What makes the Shulchan different than other Peshutei K'lei Eitz (flat wooden vessels) that are not subject to Tum'ah is the fact that - due to its size, it is fit to stand on (Medras), and whatever is subject to Medras is subject to Tum'ah

(d)If however, the Misgeres would be situated above the surface of the Shulchan, we could not learn the Din by a Tivla ha'Mishapeches from it - because the reason that the Shulchan would then be Tamei could be due to the fact that it has a Beis Kibul (in which case the Tivla ha'Mis'hapeches, which does not, will remain a She'eilah).

13)

(a)Notwithstanding the above Chumros, we nevertheless query the Tum'ah of the Shulchan - because, due to the Torah's comparison of a wooden vessel to a sack, the Shulchan ought to be Tahor - since it is not meant to be moved from its place even when it is full (in the way that a sack is).

(b)And we answer by citing Resh Lakish, who extrapolates from the Pasuk in Emor "al ha'Shulchan ha'Tahor" that - it is subject to Tum'ah ...

(c)... and he ascribes this to the fact that - the Kohanim do in fact, lift it up on Yom-Tov together with the Lechem ha'Panim, to show the people ...

(d)... that the loaves are still steaming hot ...

(e)... as Rebbi Yehoshua ben Levi explains, even though eight days had elapsed since they were baked.

14)

(a)The Mishnah in Keilim speaks about a table or a leather folding-seat (Dulb'ki) which breaks or which is overlaid with marble. The Tana rules that if one left space for cups (or according to Rebbi Yehudah, for pieces of bread or meat) uncovered - the table ... remains Tamei.

(b)We can extrapolate from there however, that if the table has been completely overlaid - it will be Tahor (because marble [which is a type of stone] is not subject to Tum'ah) ...

(c)... a proof that we go after the Tzipuy (the overlaying) - a Kashya on the Shulchan - which ought therefore to be subject to Tum'ah (even without the Din of Resh Lakish), seeing as it is overlaid with gold.

(d)Initially, we try to answer the Kashya - by establishing the Mishnah in Keilim by a table or a folding-chair ... that is overlaid permanently (where the overlaying is nailed on); whereas the Shulchan speaks of a temporary job (where it is not joined with nails), so we do not go after the Tzipuy.